What Was The Main Point Of Disagreement In The Fundamentalist-Modernist Controversy

The following Sunday, 1,223 faithful gathered in a Chautauqua tent for a Sunday Mass under McIntire`s direction, during which they took communion from paper cups and trays of cakes. At the same time, it is estimated that 200 community members, who remained loyal to the PCUSA, worshipped the cave sanctuary and heard a sermon delivered by Father Frederick W. Loetcher of Princeton Theological Seminary. [1] Although Rev. McIntire protested for the rest of his life against the PCUSA and its estates, the controversy that led the West Jersey presbyterium assemblies in the 1930s to such bitter meetings, was largely mitigated in subsequent years, due to differences of opinion over the role of women, members of the LGBTQIA community, and others who had often excluded the Church from being replaced. Additional pressure is the destructive effect of religious controversies on the non-ecclesial community. For more than half a century, the liberal homily defined the Gospel message as irrelevant and meaningless to modern man. The conservative chairs, on the other hand, have confirmed that all that can be modernity is not Christianity. In Anderdesadann, more and more people were breaking away from churches. All the time, while the modernists acted against fundamentalists and fundamentalists against the modernist. Non-ecclesiastical crowds watched from the sideline and justified their detachment from a pugilistic spirituality.

The fundamentalist-modernist controversy is a great schism that emerged in the 1920s and 1930s within the Presbyterian Church in the United States of America. These were fundamental conflicts over the role of Christianity, the authority of the Scriptures, the death, resurrection and sacrifice of Jesus. [1] Two major factions formed within Protestantism: fundamentalists, who insisted on the timeless validity of any doctrine of Christian orthodoxy, and modernists, who pledged to consciously adapt religion in response to new scientific discoveries and moral pressures of the time. At first, the schism was limited to Reformed Christianity and focused on the Princeton Theological Seminary, but quickly expanded and affected all denominations of Christianity in the United States. Confessions that were not initially affected, such as the Lutheran Church, were eventually embroiled in the controversy that led to a schisma in the Lutheran church. On July 13, 1933, Woodbridge wrote to Dr. Machen about how she sought to advise on what to do. In his letter, Woodbridge expressed „fair outrage“ at the way they and others had been treated at a recent meeting in Columbus, Ohio. [51] Without knowing Woodbridge, Dr.

Machen was at the same time creating the Independent Board for Presbyterian Foreign Missions. Bryan was essentially fighting against what would later be called the social Darwinism[9] of social and economic ideas that Herbert Spencer and Thomas Malthus owed as much as Darwin, and which modern biologists considered an abuse of his theory. [10] Germany, according to Bryan`s reasoning, had replaced the teachings of Christ with Nietzsche`s philosophy, based on the survival ideas of the strongest, and the consequence was that America would suffer the same fate if it was not controlled. [6] This fear was reinforced by psychologist James H. Leuba`s 1916 report, which indicated that a considerable number of university students lost their faith during their four years at university. At the missionaries` meeting in Elat, which had been mentioned earlier, a gentleman rose up and suggested that the Presbyterian missionaries of West Africa, as enthusiastic, support Dr. Speer against those who attacked him unduly in the United States (with Professor Machen apparently in mind).